Brings the writings of de Cleyre out of undeserved obscurity.

spirit of Quiescence, the spirit of Unrest; the spirit of Immobility, the spirit of Change; the spirit of Hold-fast-to-that-which-you-have, the spirit of Let-go-and-fly-to-that-which-youhave-not; the spirit of the slow and steady builder, careful of its labors, loath to part with any of its achievements, wishful to keep, and unable to discriminate between what is worth keeping and what is better cast aside, and the spirit of the inspirational destroyer, fertile in creative fancies, volatile, careless in its luxuriance of effort, inclined to (...) cast away the good together with the bad. (shrink)

addressing you, that probably the most easy and natural way for me to explain Anarchism would be for me to give the reasons why I myself am an Anarchist. I am not sure that they were altogether right in the matter, because in giving the reasons why I am an Anarchist, I may perhaps infuse too much of my own personality into the subject, giving reasons sufficient unto myself, but which cool reflection might convince me were not particularly striking as (...) reasons why other people should be Anarchists, which is, after all, the object of public speaking on this question. (shrink)

dim light from the corridor without, a narrow window, barred and sunken in the stone, a grated door! Beyond its hideous iron latticework, within the ghastly walls, – a man! An old man, gray-haired and wrinkled, lame and suffering. There he sits, in his great loneliness, shut in front all the earth. There he walks, to and fro, within his measured space, apart from all he loves! There, for every night in five long years to come, he will walk alone, (...) while the white age-flakes drop upon his head, while the last years of the winter of life gather and pass, and his body draws near the ashes. Every night, for five long years to come, he will sit alone, this chattel slave, whose hard toll is taken by the State, – and without recompense save that the Southern planter gave his Negroes, – every night he will sit there so within those four white walls. Every night, for five long years to come, a suffering woman will lie upon her bed, longing, longing for the end of those three thousand days; longing for the kind face, the patient hand, that in so many years had never failed her. Every night, for five long years to come, the proud spirit must rebel, the loving heart must bleed, the broken home must he desecrated. As I am speaking now, as you are listening, there within the cell of that accursed penitentiary whose stones have soaked up the sufferings of so many victims, murdered, as truly as any outside their walls, by that slow rot which eats away existence, inch-meal, – as I am speaking now, as you are listening, there sits Moses Harman! (shrink)

DI.1 On everything that lives, if one looks searchingly, is limned the shadow line of an idea – an idea, dead or living, sometimes stronger when dead, with rigid, unswerving lines that mark the living embodiment with the stern immobile cast of the non living. Daily we move among these unyielding shadows, less pierceable, more enduring than granite, with the blackness of ages in them, dominating living, changing bodies, with dead, unchanging souls. And we meet, also, living souls dominating dying (...) bodies – living ideas regnant over decay and death. Do not imagine that I speak of human life alone. The stamp of persistent or of shifting Will is visible in the grass blade rooted in its clod of earth, as in the gossamer web of being that floats and swims far over our heads in the free world of air. DI.2 Regnant ideas, everywhere! Did you ever see a dead vine bloom? I have seen it. Last summer I trained some morning glory vines up over a second story balcony; and every day they blew and curled in the wind, their white, purple dashed faces winking at the sun, radiant with climbing life. Higher every day the green heads crept, carrying their train of spreading fans waving before the sun seeking blossoms. Then all at once some mischance happened, some cutworm or some mischievous child tore one vine off below, the finest and most ambitious one, of course. In a few hours the leaves hung limp, the sappy stem wilted and began to wither; in a day it was dead, – all but the top which still clung longingly to its support, with bright head lifted. I mourned a little for the buds that could never open now, and tied that proud vine whose work in the world was lost. But the next night there was a storm, a heavy, driving storm, with beating rain and blinding lightning. I rose to watch the flashes, and lo! the wonder of the world! In the blackness of the mid NIGHT, in the fury of wind and rain, the dead vine had flowered. Five white, moon faced blossoms blew gaily round the skeleton vine, shining back triumphant at the red lightning. (shrink)

interested. Interested because I believe that as one of the leaders of the ethical movement Mr. Slater is aware that there is no more frequent or more fatal error to overcome, in his work, than this very philosophy of selfishness, and therefore should be one of those best conversant with the proofs of its shallowness and falsity.

for human progress to pursue, if it is to be progress at all, who, having such a route on his mind’s map, has endeavored to point it out to others; to make them see it as he sees it; who in so doing has chosen what appeared to him clear and simple expressions to convey his thoughts to others. – to such a one it appears matter for regret and confusion of spirit that the phrase “Direct Action” has suddenly acquired (...) in the general mind a circumscribed meaning, not at all implied in the words themselves, and certainly never attached to it by himself or his co-thinkers. (shrink)

isolated conditions, and hard pioneer life, grew during the colonization period of one hundred and seventy years from the settling of Jamestown to the outburst of the Revolution. This was in fact the great constitution-making epoch, the period of charters guaranteeing more or less of liberty, the general tendency of which is well described by Wm. Penn in speaking of the charter for Pennsylvania: “I want to put it out of my power, or that of my successors, to do mischief.”.

which I propose as a text for this discourse may be found. Alluding to the change in the condition of France brought about by the Revolution of Â’93, Thomas Paine says.

MDI.4 So much as I have been able to put together the pieces of the universe in my small head, there is no absolute right or wrong; there is only a relativity, depending on the consciously though very slowly altering condition of a social race in respect to the rest of the world. Right and wrong are social conceptions: mind, I do not say human conceptions. The names “right” and “wrong,” truly, are of human invention only; but the conception “right” (...) and “wrong,” dimly or clearly, has been wrought out with more or less effectiveness by all intelligent social beings. And the definition of Right, as sealed and approved by the successful conduct of social beings, is: That mode of behavior which best serves the growing need of that society. MDI.5 As to what that need is, certainly it has been in the past, and for the most part indicated by the unconscious response of the structure to the pressure of its environment. Up till a few years since I believed with Huxley, Von Hartman, and my teacher Lum, that it was wholly so determined; that consciousness might discern, and obey or oppose, but had no voice in deciding the course of social development: if it decided to oppose, it did so to its own ruin, not to the modification of the unconsciously determined ideal. MDI.6 Of late years I have been approaching the conclusion that consciousness has a continuously increasing part in the decision of social problems; that while it is a minor voice, and must be for a long time to come, it is, nevertheless, the dawning power which threatens to overhurl old processes and old laws, and supplant them by other powers and other ideals. I know no more fascinating speculation than this, of the rôle of consciousness in present and future evolution. However, it is not our present speculation. I speak of it only because in determining what constitutes well being at present, I shall maintain that the old ideal has been considerably modified by unconscious reaction against the superfluities produced by unconscious striving towards a certain end. MDI.7 The question now becomes: What is the growing ideal of human society, unconsciously indicated and unconsciously discerned and illuminated? MDI.8 By all the readings of progress, this indication appears to be the free individual ; a... (shrink)

_Brings the writings of de Cleyre out of undeserved obscurity._.

Within the popular consciousness, Emma Goldman has become something of an icon, a symbol for rebellion and women’s rights. But there has been surprisingly little substantive analysis of her influence on social, political, and feminist theory. In _Feminist Interpretations of Emma Goldman,_ Weiss and Kensinger present essays that resist a simplistic understanding of Goldman and instead attempt to examine her thinking in its proper social, historical, and philosophical context. Only by considering the sources, influences, and specific significance of Goldman’s ideas (...) can her proper place in feminist theory be truly understood. In addition to the editors, the contributors are Martha A. Ackelsberg, Kathryn Pyne Addelson, Lynne M. Adrian, Berenice A. Carroll, Voltairine de Cleyre, Janet E. Day, Candace Falk, Kathy E. Ferguson, Marsha Aileen Hewitt, Lori Jo Marso, Jonathan McKenzie, Alix Kates Shulman, Craig Stalbaum, Jason Wehling, and Alice Wexler. (shrink)

If Joan of Arc were to be reincarnated as an American atheist, she'd be Voltairine de Cleyre. De Cleyre is an almost forgotten figure, but she committed her life to a vision of human liberation, a vision which encompassed even the man who tried to kill her. She was an incandescent writer and an original thinker, though she also lived much of her life in despair to the point of suicide.

Este trabajo trata de la importancia que tienen los estudiantes de medicina para responder a las demandas de atención médica en México; alude al proceso histórico que determina esta situación y la construcción de la categoría “médicos en formación”; refiere las condiciones laborales, educativas y de salud de los estudiantes de medicina en las unidades médicas, y su impacto sobre la calidad de la atención médica. Desde la perspectiva ética y de los derechos humanos se plantea que los programas de (...) educación médica, y en particular la categoría de “médicos en formación”, pueden, paradójicamente, violentar tanto el derecho a la educación como el derecho a la atención médica, y dañar tanto la salud de los estudiantes como la de la población por ellos atendida. Se concluye que debe desarrollarse un nuevo respaldo ético docente asistencial para educación médica en las unidades de atención médica. (shrink)

The essential companion to Pierre Teilhard de Chardin's The Phenomenom of Man, The Divine Milieu expands on the spiritual message so basic to his thought. He shows how man's spiritual life can become a participation in the destiny of the universe. Teilhard de Chardin -- geologist, priest, and major voice in twentieth-century Christianity -- probes the ultimate meaning of all physical exploration and the fruit of his own inner life. The Divine Milieu is a spiritual treasure for every religion bookshelf.

This article addresses the question how philosophy should be evaluated in a research-grant funding environment. It offers a new conception of philosophy that is inclusive and builds on familiar elements of professional, philosophical practice. Philosophy systematically questions the questions we ask, the concepts we use, and the values we hold. Its product is therefore rarely conclusive but can be embodied in everything we do. This is typical of explorative research and differentiates it from exploitative research, which constitutes the bulk of (...) funded research activity. This article argues that exploratory research is crucial for long-term progress and requires a distinct evaluative regime. (shrink)

Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can admit of degrees for analogue representations such as emotions; belief-like states, by contrast, (...) are digital representations. I argue that the gravest problem-objectivity-is not insurmountable. /// [Adam Morton] It is accuracy rather than truth itself that is valuable. Emotional truth is a dubious though attractive notion, but emotional accuracy is much easier to make sense of. My approach to accuracy goes via an account of what makes a story accurate. Stories can be accurate but not true, and emotions can be accurate whether or not they are true. The capacity for emotional accuracy, for emotions that fit a person's situation, is an aspect of emotional intelligence, which is as important an aspect of rational human agency as the intelligent formation of beliefs and desires. (shrink)

It has been argued that organizational structures (the way tasks are defined, allocated, and coordinated) can influence moral agency in organizations. In particular, low values on different structural parameters (functional concentration, specialization, separation, and formalization) are said to foster an organizational context (allowing for relating to the goals and output of the organization, moral deliberation, and social connectedness) that is conducive to moral agency. In this paper, we investigate the relation between the organizational structure and moral agency in the case (...) of a.s.r. (a large Dutch insurance company). While our empirical results fit the thesis that low values on structural parameters positively relate to moral agency, they also refine our understanding of the influence of structural parameters. In particular, our data suggest that the influence of functional concentration not only depends on whether it is low, but also on the type of criterion used for identifying business units; they suggest that the specific organizational context may put a limit to lowering design parameters and points at several non-structural factors that have an influence on the relation between structure and moral agency. In all, the paper contributes to a more detailed understanding of the conditions conducive to moral agency in organizations. (shrink)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)

Este trabalho reflete sobre o modo como nossos ancestrais negros resistiram à necropolítica colonial mobilizando saberes para recriar no Brasil outros espaços religiosos sob o nome de terreiros de candomblé. Mas o objetivo principal da discussão é tratar sobre as noções de sincretismo religioso, desconstruindo-a teoricamente conforme a decolonialidade aplica tal conceito derridiano. O termo necropolítica é usado aqui conforme Achille Mbembe o emprega. Como uma forma de contribuir com o debate em voga e, ao mesmo tempo, fazer o diagnóstico (...) do presente, a discussão se justifica também porque a questão do sincretismo religioso tem sido alvo de muitos questionamentos por parte dos movimentos negros e por parte dos teóricos da decolonialidade. (shrink)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)

Neste capítulo, vamos tratar do discurso-corpo demarcado pelas utopias em justaposição com as heterotopias em duas produções cinematográficas do horror francês contemporâneo. Dessa forma, o corpo que operamos é feito de discurso, ou seja, todo seu tecido, seus órgãos, seus sistemas, seus ossos são discursos sobrepostos pelo visível e pelo dizível, da mesma forma, como demonstrou Foucault na obra O Nascimento da Clínica em 1963.

Con Del sentimiento trágico de la vida y La agonía del cristianismo, Unamuno se nos revela como uno de los más grandes pensadores de nuestro tiempo. En estos textos, radicalmente filosóficos, situando en el centro de su investigación al “hombre concreto”, al “hombre de carne y hueso”, don Miguel viene a prefigurar –anunciándola- toda la filosofía de la existencia. Un iluminador estudio de Antonio Sánchez Barbudo viene a situar y arrojar nueva luz sobre los libros que comenta y precede, enriqueciendo (...) así una edición imprescindible. (shrink)

Este trabalho apresenta uma discussão que tem como objetivo principal propor um novo risco ao contorno da noção de intericonicidade que aparece em Courtine, precisamente, em 2003. Aí encontramos uma abertura que nos permite traçar outras curvaturas em sua noção. É justamente por este interstício que vamos propor a inclusão de dois elementos que, a nosso ver, estão na ordem da constituição das imagens: as utopias e heterotopias, conforme discussões iniciadas anteriormente por Araújo (2014a, 2014b). Para tanto, tomamos como pano (...) de fundo as imagens em movimento de duas produções francesas de horror e as imagens fotográficas da prisão de Abou Ghraib que serão analisadas à luz da discussão realizada por Foucault em Le corps utopique, les heterotopies e em Outros Espaços, juntamente com as discussões de Courtine e de Milanez acerca da intericonicidade (cf. COURTINE, 2005; 2011; 2013; MILANEZ, 2011a; 2011b; 2013a, 2013b). Os Elementos de Semiologia e A escrita do acontecimento de Barthes também fazem parte da discussão, já que este autor aparece desde cedo no trabalho de Courtine, precisamente, quando buscava apresentar a noção de intericonicidade. (shrink)

Este artigo apresenta algumas reflexõesacerca da teoria do significado no primeiro eno segundo Wittgenstein, mostrando como o conceitode jogos de linguagem no segundo implicauma forma de ceticismo quanto ao ato de seguiruma regra.

James of Viterbo OESA,, let us only one political treatise, the De regimine christiano,, writen during the climax of the conflict between Boniface VIII and Philip IV of France,, in which, among other subjects, he also explained how must be the behavior of the king, under a religious-ethical perspective. The main theme of the XIV Congress of Medieval Philosophy: Continuity and discontinuities, allows to explain about this matter and to check that it well corresponds the whises of some societies and (...) peoples of our time. Thus, according the Doctor Gratiosus’ sight, we will discuss about the king’s duties to God, to himself and to his subjects. (shrink)

This article shows that the modal ontological argument as proposed by Gottrieb Leibniz was very much anticipated in its logical articulation by John Duns Scotus in his work De Primo Principio. To this end, the author analyzes some of the various versions of the argument present in the philosophical thought of authors such as Scotus, Leibniz, Malcom and Plattinga, and demonstrates that those versions are based on the hidden premise of the possibility of the idea of God. In this respect, (...) the Spanish philosopher Gustavo Bueno defends what he calls an “inverted ontological argument” which, if viable, would prove not so much the non-existence of God but that the idea of God does not exist itself. (shrink)

In this article the continuity between two types of late medieval and Renaissance narrative is approached, although they are separated by around 200 years and belong to different literary genres. The first part of the article analyses the genre of autobiography, the experience of shared environment in urban settings, and the difficulties of its survival in a Renaissance monarchy, as shown in Sem Tob de Carrión's Proverbs and in Lazarillo de Tormes. The second part analyses the ethical principles that, according (...) to the Sem Tob Carrión's Proverbs, justified the formulation of a legal complaint against the monarch; and it analyses the degree of moral responsibility contracted by the characters of Lazarillo de Tormes in the genesis of the scandalous ethical case in which they are involved. (shrink)

Présente le parcours philosophique de Merleau-Ponty tant dans sa formation que dans ses objectifs. Ses références : Descartes, Leibniz, Gabriel Marcel. Ses concepts opératoires : le concret, l'incarnation, l'intentionnalité, les chiasmes.

L'élection du sacerdoce, aux origines de la Compagnie de Jésus, paraît relever d'une évidence que n'explicitent guère les documents fondateurs. À la lumière de l'histoire, des Exercices, de la Storta, des premiers ministères et de la genèse de la Formula, ce choix d'un sacerdoce apostolique, pauvre et lettré, semble s'inscrire dans le désir d'imiter le Christ et les apôtres dans la totalité sacramentelle de leurs paroles et de leurs gestes. Centré sur la Parole, la Réconciliation et «l'office de consolation», enraciné (...) dans l'Eucharistie, le sacerdoce jésuite dessine une manière originale d'exercer le triple munus docendi, sanctificandi et gubernandi, dont Presbyterorum ordinis se fera l'écho. (shrink)

El texto es un manifiesto de las autoridades tradicionales U'wa Werjain Shita, en las que reafirman sus principios y convicciones, y denuncian las malas prácticas y mala conciencia del hombre blanco. Afirman su decisión de defender su Tierra, y proclaman que con cada especie que desaparece y con cada pueblo originario que se extingue, la comunidad humana se empequeñece.

RESUMO O presente estudo analisa a narrativa de Milton Hatoum utilizando como corpus as crônicas “Um sonhador” e “Margens secas da cidade”. Objetiva problematizar as características discursivas e estéticas da criação literária de Hatoum, a partir da perspectiva dialógica proposta por Mikhail Bakhtin, explorando, no discurso artístico-literário do escritor amazonense, as posições axiológicas refratadas em sua narrativa. Relaciona ainda a perspectiva epistemológica de Boaventura Santos acerca do desperdício da experiência social na modernidade/pós-modernidade, discutindo a crítica ao paradigma da racionalidade atual (...) denominado pelo autor de razão indolente. As análises iniciais alicerçadas nestas abordagens teórico-metodológicas evidenciam indícios, na narrativa cronística de Hatoum, que a aproxima de uma perspectiva contra-hegemônica e responsiva de representação literária. Pretende, assim, com esta inter-relação entre literatura, dialogismo e teoria do conhecimento, evidenciar as imbricações existentes entre o discurso sócio-histórico-econômico produzido pela crítica à modernidade/pós-modernidade e o discurso literário de Milton Hatoum. ABSTRACT This study analyzes Milton Hatoum’s narrative using the crônicas Um sonhador [A Dreamer] and Margens secas da cidade [Dry Riverbanks of the City] as corpus. It aims to ascertain the discursive and aesthetic characteristics of Hatoum’s literary creation from the dialogical perspective proposed by Mikhail Bakhtin, exploring the artistic-literary discourse of the Amazonian writer, the axiological positions refracted in his narrative. It also relates Boaventura Santos’ epistemological perspective about the waste of social experience in modernity/post-modernity, discussing the criticism of the paradigm of current rationality called by the author as indolent reason. Initial analysis based on these theoretical-methodological approaches show evidence in Hatoum’s cronistic narrative that brings it closer to a counter-hegemonic and responsive perspective of literary representation. Thus, with this inter-relationship among literature, dialogism and theory of knowledge, we intend to highlight the existing overlaps between the socio-historical and economic discourse produced by the critique of modernity / postmodernity and literary discourse of Milton Hatoum. (shrink)